The whole Pravargya ritual has two distinct parts: the preparation of the earthen implements, especially the gharma or mahavira and the rites performed on the latter immediately after taking out of the furnace. These rites include the offering of hot milk to the Ashvins, and repeating it in the evening and so for three consecutive days preceding the upasad. At its conclusion, the implements used in this ritual, particularly the mahavira are carried in procession to uttaravedi and buried there.[2]

1.
Historical Vedic religion
–
The religion of the Vedic period was the religion of the Indo-Aryans of northern India. It is a predecessor of modern Hinduism, though significantly different from it. The Vedic liturgy is conserved in the portion of the four Vedas. The religious practices centered on a clergy administering rites, the complex Vedic rituals of Śrauta continue in coastal Andhra. The commonly proposed period of earlier Vedic age is dated back to 2nd millennium BCE, the Vedic religion was the religion of the Indo-Aryans, and existed in northern India from c.1750 to 500 BCE. The Indo-Aryans were a branch of the Indo-European language family, which originated in the Kurgan culture of the Central Asian steppes, the Vedic beliefs and practices of the pre-classical era were closely related to the hypothesised Proto-Indo-European religion, and the Indo-Iranian religion. According to Anthony, the Old Indic religion probably emerged among Indo-European immigrants in the zone between the Zeravshan River and Iran. It was a mixture of old Central Asian and new Indo-European elements. At least 383 non-Indo-European words were borrowed from this culture, including the god Indra, Indra was the subject of 250 hymns, a quarter of the Rig Veda. He was associated more than any other deity with Soma, a stimulant drug probably borrowed from the BMAC religion and his rise to prominence was a peculiar trait of the Old Indic speakers. The oldest inscriptions in Old Indic, the language of the Rig Veda, are not in northwestern India and Pakistan, but in northern Syria. The Mitanni kings took Old Indic throne names, and Old Indic technical terms were used for horse-riding and chariot-driving, the Old Indic term rta, meaning cosmic order and truth, the central concept of the Rig Veda, was also employed in the Mitanni kingdom. Old Indic gods, including Indra, were known in the Mitanni kingdom. David Gordon White cites three other scholars who have emphatically demonstrated that Vedic religion is partially derived from the Indus Valley Civilizations. Texts dating to the Vedic period, composed in Vedic Sanskrit, are mainly the four Vedic Samhitas, the Vedas record the liturgy connected with the rituals and sacrifices performed by the 16 or 17 Śrauta priests and the purohitas. According to traditional views, the hymns of the Rigveda and other Vedic hymns were divinely revealed to the rishis, in addition the Vedas are said to be apauraṣaya, a Sanskrit word meaning uncreated by man and which further reveals their eternal non-changing status. The mode of worship was worship of the elements like fire and rivers, worship of gods like Indra, chanting of hymns. The priests performed the rituals for the noblemen and wealthy commoners Vaishyas

2.
Yajna
–
Yajna literally means sacrifice, devotion, worship, offering, and refers in Hinduism to any ritual done in front of a sacred fire, often with mantras. Yajna has been a Vedic tradition, described in a layer of Vedic literature called Brahmanas, as well as Yajurveda, the tradition has evolved from offering oblations and libations into sacred fire to symbolic offerings in the presence of sacred fire. Yajna rituals-related texts have been called the Karma-kanda portion of the Vedic literature, the proper completion of Yajna-like rituals was the focus of Mimansa school of Hindu philosophy. Yajna have continued to play a role in a Hindus rites of passage. Modern major Hindu temple ceremonies, Hindu community celebrations, or monastic initiations may also include Yajna vedic rites, the word yajna appears in the early Vedic literature, composed in 2nd millennium BCE. In Rigveda, Yajurveda and others, it means worship, devotion to anything, prayer and praise, an act of worship or devotion, a form of offering or oblation, and sacrifice. In post-Vedic literature, the term meant any form of rite, a Yajna included major ceremonial devotions, with or without a sacred fire, sometimes with feasts and community events. It is derived, states Nigal, from the Sanskrit verb yaj, the Sanskrit word is related to the Avestan term yasna of Zoroastrianism. Unlike the Vedic yajna, the Yasna is the name of a religious service, not a class of rituals. Yajna has been a part of an individual or social ritual since the Vedic times, when the ritual fire – the divine Agni, the god of fire and the messenger of gods – were deployed in a Yajna, mantras were chanted. The hymns and songs sung and oblations offered into the fire were a form of hospitality for the Vedic gods, the Vedangas, or auxiliary sciences attached to the Vedic literature, define Yajna as follows, Definition of a Vedic sacrifice — Apastamba Yajna Paribhasa-sutras 1. The Shvetashvatara Upanishad in verse 1.5.14, for example, uses the analogy of Yajna materials to explain the means to see ones soul and God, with inner rituals and without external rituals. Vedic yajnas are performed by four priests of the Vedic priesthood, the hotar, the adhvaryu, the udgatar. The functions associated with the priests were, The Hotri recites invocations, the Adhvaryu is the priests assistant and is in charge of the physical details of the ritual like measuring the ground, building the altar explained in the Yajurveda. The Udgatri is the chanter of hymns set to melodies and music drawn from the Samaveda, the udgatar, like the hotar, chants the introductory, accompanying and benediction hymns. The Brahmin is the superintendent of the performance, and is responsible for correcting mistakes by means of supplementary verses. There were usually one, or three, fires lit in the center of the offering ground, oblations are offered into the fire. Among the ingredients offered as oblations in the yajna are ghee, milk, grains, cakes, the duration of a yajna depends on its type, some last only a few minutes whereas, others are performed over a period of hours, days or even months

3.
International Standard Book Number
–
The International Standard Book Number is a unique numeric commercial book identifier. An ISBN is assigned to each edition and variation of a book, for example, an e-book, a paperback and a hardcover edition of the same book would each have a different ISBN. The ISBN is 13 digits long if assigned on or after 1 January 2007, the method of assigning an ISBN is nation-based and varies from country to country, often depending on how large the publishing industry is within a country. The initial ISBN configuration of recognition was generated in 1967 based upon the 9-digit Standard Book Numbering created in 1966, the 10-digit ISBN format was developed by the International Organization for Standardization and was published in 1970 as international standard ISO2108. Occasionally, a book may appear without a printed ISBN if it is printed privately or the author does not follow the usual ISBN procedure, however, this can be rectified later. Another identifier, the International Standard Serial Number, identifies periodical publications such as magazines, the ISBN configuration of recognition was generated in 1967 in the United Kingdom by David Whitaker and in 1968 in the US by Emery Koltay. The 10-digit ISBN format was developed by the International Organization for Standardization and was published in 1970 as international standard ISO2108, the United Kingdom continued to use the 9-digit SBN code until 1974. The ISO on-line facility only refers back to 1978, an SBN may be converted to an ISBN by prefixing the digit 0. For example, the edition of Mr. J. G. Reeder Returns, published by Hodder in 1965, has SBN340013818 -340 indicating the publisher,01381 their serial number. This can be converted to ISBN 0-340-01381-8, the check digit does not need to be re-calculated, since 1 January 2007, ISBNs have contained 13 digits, a format that is compatible with Bookland European Article Number EAN-13s. An ISBN is assigned to each edition and variation of a book, for example, an ebook, a paperback, and a hardcover edition of the same book would each have a different ISBN. The ISBN is 13 digits long if assigned on or after 1 January 2007, a 13-digit ISBN can be separated into its parts, and when this is done it is customary to separate the parts with hyphens or spaces. Separating the parts of a 10-digit ISBN is also done with either hyphens or spaces, figuring out how to correctly separate a given ISBN number is complicated, because most of the parts do not use a fixed number of digits. ISBN issuance is country-specific, in that ISBNs are issued by the ISBN registration agency that is responsible for country or territory regardless of the publication language. Some ISBN registration agencies are based in national libraries or within ministries of culture, in other cases, the ISBN registration service is provided by organisations such as bibliographic data providers that are not government funded. In Canada, ISBNs are issued at no cost with the purpose of encouraging Canadian culture. In the United Kingdom, United States, and some countries, where the service is provided by non-government-funded organisations. Australia, ISBNs are issued by the library services agency Thorpe-Bowker

4.
Worship in Hinduism
–
Worship in Hinduism is an act of religious devotion usually directed to one or more Hindu deities. A sense of Bhakti or devotional love is generally invoked and this term is probably a central one in Hinduism. A direct translation from the Sanskrit to English is problematic, worship takes a multitude of forms depending on community groups, geography and language. There is a flavour of loving and being in love with whatever object or focus of devotion, worship is not confined to any place of worship, it also incorporates personal reflection, art forms and group. Hindus usually perform worship to some specific end or to integrate the body, the mind. Within Hinduism a large number of gods are worshipped as murtis. These beings are aspects of the supreme Brahman, Avatars of the supreme being. The exact nature of belief in regards to each deity varies between differing Hindu denominations and philosophies, often these beings are depicted in humanoid or partially humanoid forms, complete with a set of unique and complex iconography in each case. These deities may be different but they are all considered forms of the one god. These deities and their Pujas provide one of the ways to communicate with this one divinity, in Hinduism, a murti typically refers to an image or statue which expresses a Divine Spirit. Devotional practices centered on cultivating a deep and personal bond of love with God often include veneration of murtis, acts of devotion can include awakening the murti in the morning and making sure that it is washed, dressed, and garlanded. Furthermore, the building of a temple for the murti is considered the highest act of devotion, some Hindu denominations like Arya Samaj and Brahmo Samaj, however, reject it, equating it with an idol worship. Pūjā or alternative transliteration Pooja is a ritual performed by Hindus as an offering to various deities, distinguished persons. It is done on a variety of occasions and settings, from daily puja done in the home, to temple ceremonies and large festivals, puja is modeled on the idea of giving a gift or offering to a deity or important person and receiving their blessing. The puja ritual is performed by Hindus worldwide, Aarti is a Hindu religious ritual of worship, a part of puja, in which light from wicks soaked in ghee or camphor is offered to one or more deities. Aarti is generally performed one to five daily, and usually at the end of a puja or bhajan session. It is performed during almost all Hindu ceremonies and occasions and it involves the circulating of an Aarti plate or Aarti lamp around a person or deity and is generally accompanied by the singing of songs in praise of that deva or person. In doing so, the plate or lamp is supposed to acquire the power of the deity, the priest circulates the plate or lamp to all those present

5.
Aarti
–
Aarti also spelled arti, arati, arathi, aarthi is a Hindu religious ritual of worship, a part of puja, in which light from wicks soaked in ghee or camphor is offered to one or more deities. Aartis also refer to the songs sung in praise of the deity, Aarti is derived from the Sanskrit word ārātrika, which means something that removes rātrī, darkness. Another word from which Aarti is thought to be derived is the Sanskrit word Aaraartikyam, a Marathi language reference says it is also known as Mahaneeranjana Aarti is said to have descended from the Vedic concept of fire rituals, or homa. The incense represents a state of mind, and one’s intelligence is offered through the adherence to rules of timing. Thus, one’s entire existence and all facets of material creation are symbolically offered to the Lord via the aarti ceremony, the word may also refer to the traditional Hindu devotional song that is sung during the ritual. Aarti can be simple to extravagant, but always involves flame or light and it is sometimes performed one to five times daily, and usually at the end of a puja or bhajan session. It is performed during almost all Hindu ceremonies and occasions and it involves the circulating of an Aarti plate or Aarti lamp around a person or deity and is generally accompanied by the congregation singing songs in praise of that deva or person. In doing so, the plate or lamp is supposed to acquire the power of the deity, the priest circulates the plate or lamp to all those present. They cup their hands over the flame and then raise their palms to their forehead – the purificatory blessing. The aarti plate is made of metal, usually silver. On it must repose a lamp made of kneaded flour, mud or metal, one or more cotton wicks are put into the oil and then lighted, or camphor is burnt instead. The plate may also contain flowers, incense and akshata, in some temples, a plate is not used and the priest holds the ghee lamp in his hand when offering it to the Deities. The purpose of performing aarti is the waving of lighted wicks before the deities in a spirit of humility and gratitude, Aarti can be an expression of many things including love, benevolence, gratitude, prayers, or desires depending on the object it is done to/ for. For example, it can be a form of respect when performed to elders, prayers when performed to deities, emotions and prayers are often silent while doing Aarti, but this is determined by the person carrying out the ritual or the holiday involved. Its also believed that goodwill and luck can be taken through symbolic hand movements over the flame, when aarti is performed, the performer faces the deity of God and concentrates on the form of God by looking into the eyes of the deity to get immersed. The flame of the aarti illuminates the various parts of the deity so that the performer and onlookers may better see, Aarti is waved in circular fashion, in clockwise manner around the deity. After every circle, when Aarti has reached the bottom, the waves it backwards while remaining in the bottom. The idea here is that aarti represents our daily activities, which revolves around God, looking at God while performing aarti reminds the performer to keep God at the center of all activities and reinforces the understanding that routine worldly activities are secondary in importance

6.
Bhajan
–
It also refers to any song with religious theme or spiritual ideas, in a regional Indian language. A Bhajan has no prescribed form, or set rules, is in form, normally lyrical. It belongs to a genre of music and arts developed with the Bhakti movement. It is found in the traditions of Hinduism but particularly in Vaishnavism, in Jainism. Ideas from scriptures, legendary epics, the teachings of saints and it is usually a group event, with one or more lead singers, accompanied with music, and sometimes dancing. A bhajan may be sung in a temple, in a home, under a tree in open and its genre such as Nirguni, Gorakhanathi, Vallabhapanthi, Ashtachhap, Madhura-bhakti and the traditional South Indian form Sampradya Bhajan each have their own repertoire and methods of singing. The Sanskrit word bhajan or bhajana is derived from the root bhaj, the word also connotes attachment, devotion to, fondness for, homage, faith or love, worship, piety to something as a spiritual, religious principle or means of salvation. In Hinduism, Bhajan and its Bhakti analog Kirtan, have roots in the ancient metric and musical traditions of the Vedic era, the Samaveda samhita is not meant to be read as a text, it is like a musical score sheet that must be heard. Other late Vedic texts mention the two scholars Shilalin and Krishashva, credited to be pioneers in the studies of ancient drama, singing, the art schools of Shilalin and Krishashva may have been associated with the performance of vedic rituals, which involved story telling with embedded ethical values. This supreme truth is, states Guy Beck, considered as full of bliss and rasa in the Hindu thought, Devotional music genre such as Bhajan are part of a tradition that emerged from these roots. A Bhajan in Hindu traditions is an informal, loosely structured devotional song with music in a regional language, a Bhajan may be sung individually, or more commonly together as a choral event wherein the lyrics include religious or spiritual themes in the local language. The themes are loving devotion to a deity, legends from the Epics or the Puranas, compositions of Bhakti movement saints, some Bhajan songs are centuries old, popular on a pan-regional basis, passed down as a community tradition, while others newly composed. They are sung in open air, inside temples such as those of Swaminarayan movement, in Vaishnava monasteries, during festivals or special events, a Bhajan is closely related to Kirtan, with both sharing common aims, subjects, musical themes and being devotional performance arts. A Bhajan is more free in form, and can be singular melody that is performed by a singer with or without one. A Bhajan, in contrast, is experienced in silence or a sing along. Stavan is a form of popular and historically pervasive genre of music in Jainism. The subject of a Stavan varies, ranging from praise of Jina, Jain religious ideas and its philosophy, Jainism rejects any Creator god, but accepts protector deities and rebirth of souls as heavenly beings, and its devotional singing traditions integrate these beliefs. Stavan may include dancing and worship rituals, known as Bhajan in north and west Indian regional languages, a Stavan is typically sung as folk melodies by groups of Jain women, and are formal part of ceremonies and celebrations within Jainism

Darśana (Sanskrit "view, sight") is the auspicious sight of a deity or a holy person. The term also refers to six …

A darsana literally a means glimpse or view. In a Hindu temple, the term refers to viewing the inner sanctum under the main Shikhara or Gopuram of the temple, which hosts the murti (image of a god). The above arrangement is for darśana at the Sri Chalukya Kumara Rama Bheemeshwara Swamy Temple in Andhra Pradesh.

Putrakameshti is a special Yajna performed in Hinduism for the sake of having a male child/son. It is a kaamya-karma. …

Putrakameshti performed by King Dhasharatha-Rishyashringa performed the holy sacrifice and the final day of the event, a dark skinned deity appeared from sacrificial altar and handed over a vessel of payasam to Dasharatha.